The message of the Revelation of Jesus Christ that is being unsealed includes the identification of the Hebrew word translated as “truth,” which among other things, represents Christ’s character as the Alpha and Omega. The beginning of a thing representing the end of a thing pervades the entire Bible, and Christ’s character is manifested in the Bible, for He is the Word. Alpha and Omega is the element of Christ’s character that He himself identifies, as the proof that He is God.
正在被揭开的耶稣基督启示的信息，包括辨明希伯来语中被译为“真理”的那个词；其意义之一是，它代表基督作为阿尔法和俄梅伽的品格。以事物的开始代表事物的结束这一原则贯穿整本圣经，而基督的品格在圣经中得以彰显，因为他就是道。“阿尔法和俄梅伽”是基督亲自表明的其品格的一个方面，用以证明他就是神。
Isaiah chapter forty marks the beginning of a prophetic narrative that continues until the end of the book of Isaiah in chapter sixty-six. It starts by identifying the comforter that is sent, which Christ promises to the disciples to comfort them from his departure, but the coming of the Comforter finds its perfect fulfillment, as all prophecies do, in the last days. Isaiah’s and Jesus’ identification of the arrival of the Comforter points to the disappointment of the movement of the one hundred and forty-four thousand, that occurred on July 18, 2020.
以赛亚书第四十章标志着一个预言性叙事的开始，这一叙事一直延续到以赛亚书第六十六章的结尾。它首先指出那位被差遣的保惠师——基督曾应许给门徒，以在他离去时安慰他们；然而，正如一切预言一样，保惠师的到来在末后的日子里得到完满的应验。以赛亚和耶稣对保惠师降临的指认，指向发生在2020年7月18日的十四万四千人运动的失望。
Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. And when he is come, he will reprove the world of sin, and of righteousness, and of judgment. John 16:7, 8.
然而我把真话告诉你们：我去对你们是有益的；我若不去，保惠师就不到你们这里来；我若离开，就要差遣他到你们这里来。他来了，就要叫世人为罪、为义、为审判，自己责备自己。约翰福音 16:7、8。
The words “sin, righteousness, and judgment” are what the Comforter will use to “reprove” the world. The word translated as “reprove,” includes the meaning to convince. The three steps of “sin, righteousness and judgment” represent the Hebrew word that is translated as “truth.” That word was created from the first, thirteenth and last letters of the Hebrew alphabet, and that word represents that the Creator of all things, is the first and the last, the Alpha and Omega. When the Comforter comes to the disappointed one hundred and forty-four thousand, He will convince them, and then the world, that God is the Alpha and Omega.
“罪、公义和审判”这几个词，是保惠师用来“责备”世人的。被译作“责备”的那个词也包含“使人信服”的意思。“罪、义、审判”这三个方面，代表一个被译为“真理”的希伯来词。那个词由希伯来字母表的第一、第十三和最后一个字母组成，并且它表明万物的创造主是首先的也是末后的，阿尔法和俄梅伽。当保惠师来到那失望的十四万四千人那里时，他将使他们信服，然后也使世人信服：上帝是阿尔法和俄梅伽。
Comfort ye, comfort ye my people, saith your God. Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the Lord’s hand double for all her sins. The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight in the desert a highway for our God. Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain: And the glory of the Lord shall be revealed, and all flesh shall see it together: for the mouth of the Lord hath spoken it. Isaiah 40:1–5.
你们的神说：安慰吧，安慰我的百姓。要对耶路撒冷说安慰的话，向她呼喊说：她的征战已告终，她的罪孽已蒙赦免；因为她为自己的一切罪，从耶和华的手中加倍受罚了。有声音在旷野呼喊：当预备耶和华的道路，在沙漠地为我们的神修直一条大道。一切山谷都要被填满，大山小山都要被削平；弯曲的要被修直，崎岖的要被修为平坦。耶和华的荣耀必将显现，凡有血气的必一同看见，因为这是耶和华亲口说的。以赛亚书 40:1-5。
The passage is identifying the work of the final Elijah messenger that was typified by William Miller, who had been typified by John the Baptist, who had been typified by Elijah, and who had been identified by Malachi as the messenger that prepares the way for the messenger of the covenant. In the final Elijah movement, when the Lord sends the comforter to strengthen those who have been disappointed and are waiting for the Lord during a tarrying time, the “glory of the Lord shall be revealed, and all flesh shall see it together.” The “glory” of the Lord is His character, and the Revelation of Jesus Christ is an unsealing of the element of His character that is represented as Alpha and Omega. After the introduction of the first five verses, the “voice of him that crieth in the wilderness,” asks God “What shall I cry?”
这段经文是在指出末后的以利亚使者的工作；这位使者曾由威廉·米勒所预表，而米勒又由施洗约翰所预表，施洗约翰又由以利亚所预表，并且被玛拉基认定为那位为“约的使者”预备道路的使者。在末后的以利亚运动中，当主差遣保惠师去坚固那些在迟延时期里失望却仍等候主的人时，“耶和华的荣耀必然显现，凡有血气的必一同看见。”主的“荣耀”就是祂的品格，而耶稣基督的启示则是对祂品格中那以阿拉法与俄梅戛来表明的要素的开启。前五节引言之后，那“在旷野呼喊的声音”向神发问：“我该喊什么？”
The voice said, Cry. And he said, What shall I cry? All flesh is grass, and all the goodliness thereof is as the flower of the field: The grass withereth, the flower fadeth: because the spirit of the Lord bloweth upon it: surely the people is grass. The grass withereth, the flower fadeth: but the word of our God shall stand for ever. Isaiah 40:6–8.
有声音说：“呼喊。”他说：“我该呼喊什么呢？”凡有血气的尽都如草，他一切的美荣都像野地的花；草必枯干，花必凋残，因为耶和华的气吹在其上；百姓诚然如草。草必枯干，花必凋残，惟有我们神的话必永远立定。以赛亚书40:6-8。
The message of Christ’s character that is represented as Alpha and Omega is placed within the symbolism of Islam. In Ezekiel thirty-seven the valley of dead bones is first brought together, and then brought to life by the prophetic message of the four winds.
以阿尔法和欧米伽所代表的基督品格的信息，被置于伊斯兰的象征体系之中。在《以西结书》三十七章中，枯骨之谷先被聚集起来，随后又因四风的先知信息而活了过来。
“Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.
天使正按住四风，这四风被描绘成一匹愤怒的马，企图挣脱束缚，席卷全地，所到之处带来毁灭与死亡。
“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.
难道我们要在永恒世界的门槛上沉睡吗？难道我们要麻木、冷淡、死气沉沉吗？哦，愿在我们的教会中，神的灵和气息吹入祂的子民，使他们站立起来，活过来。我们需要认识到道路是窄的，门是窄的。但当我们经过这窄门时，其宽广是没有限制的。——《手稿发布》，第20卷，第217页。
The angry horse of Bible prophecy is Islam. The angry horse is being held back from doing his work of destruction, as represented by the holding of the four winds by four angels in Revelation seven. They are restrained until the one hundred and forty-four thousand are sealed.
圣经预言中的愤怒之马就是伊斯兰教。正如《启示录》第七章中四位天使按住四风所象征的那样，这匹愤怒的马被拦阻，不能去施行其毁灭的工作。四风被约束，直到十四万四千人受了印记。
And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. Revelation 7:1–3.
这些事以后，我看见四位天使站在地的四角，握住地上四风，使风不吹在地上、海上，也不吹在任何树上。我又看见另一位天使从东方上来，带着永生神的印记；他就向那得了权柄能伤害地与海的四位天使大声喊着，说：“在我们把我们神的仆人印在他们的额上之前，不可伤害地、海，或树木。”启示录 7:1-3。
The four winds being held, represents the restraining of Islam until the sealing of God’s people is accomplished. Islam is represented in Revelation as the last three of the seven trumpets, and also as the three woes.
四风被按住，象征着对伊斯兰的遏制，直到上帝的子民受印完成。启示录中，伊斯兰被描绘为七号中的后三号，也就是三样灾祸。
And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.
我观看，又听见一位天使在天中飞行，大声说：“祸哉！祸哉！祸哉！住在地上的人有祸了！因为其余那三位天使的号角还要吹响！”启示录 8:13。
After introducing the three woe trumpets, John identifies the characteristics of Islam in chapter nine. In verse four of chapter nine a command is given to Islam, that was fulfilled in the history of Abubekr, the first leader after Mohammed.
在介绍了三个“祸哉”号角之后，约翰在第九章中指出了伊斯兰教的特征。在第九章第四节中，有一道给予伊斯兰教的命令，这一命令在穆罕默德之后的第一位领袖阿布·伯克尔的历史中得以应验。
And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. Revelation 9:4.
并且吩咐他们，不可伤害地上的草、任何青绿之物或任何树木；惟独可以伤害那些额上没有神印记的人。启示录9:4。
Uriah Smith, identified the relation of Abubekr to verse four.
乌利亚·史密斯指出了阿布贝克尔与第四节之间的关系。
“After the death of Mohammed, he was succeeded in the command by Abubekr, A.D. 632, who, as soon as he had fairly established his authority and government, dispatched a circular letter to the Arabian tribes, from which the following is an extract:
穆罕默德去世后，于公元632年，其指挥权由阿布伯克尔接掌。他在较为稳固自己的权威与政权后，向阿拉伯各部族发出了一封通函，以下为节录：
“‘When you fight the battles of the Lord, acquit yourselves like men, without turning your backs; but let not your victory be stained with the blood of women and children. Destroy no palm-trees, nor burn any fields of corn. Cut down no fruit-trees, nor do any mischief to cattle, only such as you kill to eat. When you make any covenant or article, stand to it, and be as good as your word. And as you go, you will find some religious persons who live retired in monasteries, and propose to themselves to serve God that way; let them alone, and neither kill them nor destroy their monasteries. And you will find another sort of people that belong to the synagogue of Satan, who have shaven crowns; be sure you cleave their skulls, and give them no quarter till they either turn Mohammedans or pay tribute.’” Uriah Smith, Daniel and the Revelation, 500.
“当你们为主作战时，要像男子汉一样行事，不可转身退却；但不可让你们的胜利被妇女和儿童的血所玷污。不要毁坏棕榈树，也不要焚烧任何粮田。不要砍伐果树，也不要伤害牲畜，除非是为食用而宰杀的。你们若订立任何盟约或条款，就要遵守，信守诺言。你们前行时，会遇见一些隐居在修道院中的宗教人士，他们打算以那种方式事奉上帝；任由他们去，既不要杀害他们，也不要毁坏他们的修道院。你们还会遇到另一类人，他们属于撒但的会堂，头顶剃光；务必劈开他们的头颅，在他们要么改信伊斯兰，要么纳贡之前，绝不留情。” 乌利亚·史密斯，《但以理书与启示录》，第500页。
Uriah Smith goes on to identify two classes of men, who were to be distinguished by the Islamic warriors that Abubekr sent to bring war against Rome. One class he identifies as Catholic monks, who worshipped on Sunday; and the other class were those who worshipped on the seventh-day. Islam was only to attack the worshippers of the sun. More important to our considerations is that men, whether Sunday keepers or Sabbath keepers, are symbolically represented as grass, green things and trees. The four winds in chapter seven were restrained from blowing upon the grass until the Sabbath keepers were sealed.
乌利亚·史密斯接着指出有两类人，这两类人要由阿布贝克尔派去对罗马发动战争的伊斯兰战士加以区分。其中一类他认定为在星期日敬拜的天主教修士；另一类则是在第七日敬拜的人。伊斯兰只攻击太阳崇拜者。对我们的考量更为重要的是，无论是守星期日者还是守安息日者，人都在象征意义上被表示为草、青物和树木。第七章中的四风被约束，不得吹在草上，直到守安息日者受了印记。
The messenger of the movement of the one hundred and forty-four thousand asks God, “What shall I cry?” He was told that his message was to be that the Word of God stands fast forever, and that message was to be placed within the context of the wind that blows upon the grass. When the Comforter is sent to the one hundred and forty-four thousand who have been disappointed over a failed prediction of Islam, and who thereafter recognize they are in the tarrying time of the parable of the ten virgins, they are then informed by the Comforter that the message they are to present, is the message of Islam’s role in Bible prophecy. The arrival of the Comforter, in the history of the tarrying time, causes them to stand.
十四万四千人运动的使者问上帝：“我当宣告什么？”有人告诉他，他的信息应当是：上帝的话语永远坚立；并且这信息要置于吹拂草地的风这一情境之中。 当安慰者被差遣给那群因关于伊斯兰的预言落空而失望、随后认识到自己正处在十童女比喻中耽延时期的十四万四千人时，安慰者便告知他们：他们所要传讲的信息，就是伊斯兰在圣经预言中的角色。 安慰者在耽延时期的历史中到来，使他们站立起来。
And he said unto me, Son of man, stand upon thy feet, and I will speak unto thee. And the spirit entered into me when he spake unto me, and set me upon my feet, that I heard him that spake unto me. Ezekiel 2:1, 2.
他对我说：“人子啊，站起来，我要对你说话。”他对我说话的时候，灵进入我里面，使我站起来，我便听见那位对我说话的。以西结书 2:1，2。
They stand when they are resurrected.
他们复活时站起来。
And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:9–11.
各民、各族、各方言、各国的人要看见他们的尸体三天半，并且不许把他们的尸体安放在坟墓里。住在地上的人要因他们欢喜快乐，互相送礼庆贺；因为这两位先知曾使住在地上的人受痛苦。过了三天半，从神来的生命之灵进入他们里面，他们就站起来；看见他们的人都大大惧怕。启示录11:9-11。
The two steps of standing, and then being lifted up as the ensign is also represented by Ezekiel in chapter thirty-seven. Ezekiel’s first step, brings together the body parts of the dead dry bones which are in the valley of disappointment. Ezekiel’s second step, is the message of the four winds, which is the sealing message, which is the message of Islam.
站立起来，随后作为旌旗被举起的两个步骤，也在《以西结书》第三十七章中有所呈现。以西结的第一步，是使在失望之谷中的枯干死骨的身体各部分聚集起来。以西结的第二步，是四风的信息，也就是封印的信息，也就是伊斯兰的信息。
And he said unto me, Son of man, can these bones live? And I answered, O Lord God, thou knowest. Again he said unto me, Prophesy upon these bones, and say unto them, O ye dry bones, hear the word of the Lord. Thus saith the Lord God unto these bones; Behold, I will cause breath to enter into you, and ye shall live: And I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live; and ye shall know that I am the Lord. So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them. Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord God; Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Ezekiel 37:3–10.
他对我说：“人子啊，这些骨头能活吗？”我回答：“主耶和华啊，你是知道的。”他又对我说：“你要向这些骨头发预言，对它们说：枯干的骨头啊，要听耶和华的话。主耶和华对这些骨头这样说：看哪，我要使气息进入你们里面，你们就要活过来；我要给你们装上筋络，长出肉来，用皮把你们包起来，又把气息放在你们里面，你们就要活过来；这样你们就知道我是耶和华。”于是我照着所吩咐的发预言；我正发预言的时候，有声音，又有震动，骨头彼此相连，各归其位。我观看，见筋络长在其上，肉也长起来，皮把它们盖住，只是里面还没有气息。他又对我说：“要向风发预言，发预言吧，人子啊！对风说：主耶和华这样说：气息啊，要从四方而来，吹在这些被杀的人身上，使他们活过来。”于是我照着他所吩咐的发预言，气息就进入他们里面，他们便活了，站起来，成为一支极其庞大的军队。以西结书 37:3-10。
In the passage of Isaiah, which we are currently considering, when the Comforter arrives, they stand on their feet, then they are lifted up into a high mountain as an ensign and proclaim the “good tidings” which is the latter rain, the third angel’s message.
在我们当前所研读的以赛亚书经文中，当保惠师来到时，他们站立起来，随后被高举在高山之上，作为旌旗，并宣告“佳音”，这就是“晚雨”、第三位天使的信息。
O Zion, that bringest good tidings, get thee up into the high mountain; O Jerusalem, that bringest good tidings, lift up thy voice with strength; lift it up, be not afraid; say unto the cities of Judah, Behold your God! Behold, the Lord God will come with strong hand, and his arm shall rule for him: behold, his reward is with him, and his work before him. He shall feed his flock like a shepherd: he shall gather the lambs with his arm, and carry them in his bosom, and shall gently lead those that are with young. Who hath measured the waters in the hollow of his hand, and meted out heaven with the span, and comprehended the dust of the earth in a measure, and weighed the mountains in scales, and the hills in a balance? Who hath directed the Spirit of the Lord, or being his counsellor hath taught him? With whom took he counsel, and who instructed him, and taught him in the path of judgment, and taught him knowledge, and showed to him the way of understanding? Behold, the nations are as a drop of a bucket, and are counted as the small dust of the balance: behold, he taketh up the isles as a very little thing. And Lebanon is not sufficient to burn, nor the beasts thereof sufficient for a burnt offering. All nations before him are as nothing; and they are counted to him less than nothing, and vanity. Isaiah 40:9–17.
锡安啊，传好消息的，你要登上高山；耶路撒冷啊，传好消息的，你要大声扬声；把声音扬起，不要惧怕；对犹大的城邑说：看哪，你们的神！看哪，主耶和华必以大能而来，他的膀臂要为他掌权；看哪，他的赏赐与他同在，他的报应在他前头。他必像牧人牧养自己的群羊；用臂膀把小羊聚集起来，抱在怀中，温柔引导那带小羊的。谁曾用手掌的凹处量尽众水，用手幅量过穹苍，用斗量尽大地的尘土，用秤称山岭，用天平衡量丘陵？谁曾指引耶和华的灵，或作他的谋士教导他？他与谁商议？谁教训他，使他行在公正之道？谁把知识教给他，又向他指示通达之途？看哪，万国在他面前像桶里的一滴水，又好似天平上的微尘；看哪，他举起众海岛，如同微小之物。黎巴嫩的树林不够作柴焚烧，其中的走兽也不够作燔祭。万国在他面前都算不得什么；在他看来不及虚无，不过空无。以赛亚书40:9-17
Those that have come out of their graves are lifted up as an ensign, or as Isaiah identifies, they are taken to “a high mountain.” The high mountain is the ensign, and it represents those who were waiting for the Lord, during the tarrying time that is initiated by the first disappointment of July 18, 2020.
从坟墓中出来的人被高举为旌旗；正如以赛亚所指出的，他们被带到“一座高山”。这座高山就是那旌旗，它代表那些在由2020年7月18日的第一次失望所开启的耽延时期里等候主的人。
One thousand shall flee at the rebuke of one; at the rebuke of five shall ye flee: till ye be left as a beacon upon the top of a mountain, and as an ensign on an hill. And therefore will the Lord wait, that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you: for the Lord is a God of judgment: blessed are all they that wait for him. Isaiah 30:17, 18.
一人斥责，千人必逃跑；五人斥责，你们就必逃跑，直到你们所剩下的，好像山顶的旗杆，冈上的旌旗。 因此，耶和华必等候，要施恩给你们；因此，他必兴起，好怜悯你们，因为耶和华是公平的神；凡等候他的人都是有福的。以赛亚书 30:17、18。
In Revelation eleven the ensign is taken to heaven.
在启示录第十一章中，旗帜被提到天上。
And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. Revelation 11:12, 13.
他们听见有大声音从天上对他们说：“上到这里来。”他们就在云中升到天上，他们的仇敌也看见了他们。就在那时，发生了大地震，城里的十分之一倒塌了；在地震中被杀的有七千人；其余的人都惧怕，把荣耀归给天上的神。启示录 11:12、13。
Revelation eleven identifies that the two witnesses are lifted up to heaven, at the same hour as the earthquake. The earthquake that was fulfilled by the French Revolution in past history, typifies the overturning of the United States at the Sunday law. The ensign is therefore lifted up at the Sunday law, and the ensign then proclaims the “good tidings” to the entire world.
启示录十一章指出，两位见证人在地震发生的同一时刻被提到天上。过去历史中由法国大革命所应验的那场地震，预表在周日法令之时美国的倾覆。因此，旌旗在周日法令时被竖立，随后向全世界宣告“佳音”。
All ye inhabitants of the world, and dwellers on the earth, see ye, when he lifteth up an ensign on the mountains; and when he bloweth a trumpet, hear ye. Isaiah 18:3.
世上一切的居民，凡住在地上的人哪，当他在山上竖立旌旗的时候，你们要看；当他吹角的时候，你们要听。以赛亚书 18:3。
The ensign will present the “good tidings” when the “trumpet” is blown. The final trumpet message of Revelation is the seventh trumpet, which is the third woe, which is Islam. Isaiah, John and Ezekiel are all speaking of the last days, and they never contradict one another.
当“号角”吹响时，旌旗将宣告“佳音”。启示录中最后的号声是第七号，就是第三样灾祸，也就是伊斯兰教。以赛亚、约翰和以西结都在谈论末后的日子，他们从不彼此矛盾。
The seal of God is placed upon God’s people at the Sunday law.
上帝的印记在星期日法令时印在上帝的子民身上。
“Not one of us will ever receive the seal of God while our characters have one spot or stain upon them. It is left with us to remedy the defects in our characters, to cleanse the soul temple of every defilement. Then the latter rain will fall upon us as the early rain fell upon the disciples on the Day of Pentecost. . ..
只要我们的品格上还有一处斑点或污点，我们当中就没有一人能领受上帝的印记。补救我们品格中的缺陷，洁净心灵圣殿的一切污秽，这事留给我们自己去做。那时，晚雨必将临到我们，正如五旬节那天早雨临到门徒一样……
“What are you doing, brethren, in the great work of preparation? Those who are uniting with the world are receiving the worldly mold and preparing for the mark of the beast. Those who are distrustful of self, who are humbling themselves before God and purifying their souls by obeying the truth these are receiving the heavenly mold and preparing for the seal of God in their foreheads. When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.” Testimonies, volume 5, 214–216.
“弟兄们，在这预备的大工上，你们正在做什么？那些与世界联合的人，正在受世俗的模塑，为接受兽的印记作准备。那些不信靠自己、在上帝面前谦卑自己，并借顺从真理而洁净心灵的人，正在受天上的模塑，预备在额上受上帝的印。等到命令颁布、印记加上时，他们的品格将永远保持纯洁无瑕。” 《证言》第五卷，214-216页。
Though the decree is impressed at the Sunday law, those that receive the seal will need to have a character prepared for the seal, before the Sunday law, for the Sunday law is the crisis that all the crises in God’s word point forward to. It is the “crisis”, or “cry”, at midnight in the parable of the ten virgins.
虽然那道敕令要在星期日法令时才生效，但凡要领受印记的人，必须在星期日法令之前就预备好可以受印的品格，因为星期日法令正是上帝话语中一切危机所指向的那场危机。这就是十个童女的比喻中半夜的“危机”，或“呼声”。
“Character is revealed by a crisis. When the earnest voice proclaimed at midnight, ‘Behold, the bridegroom cometh; go ye out to meet him,’ the sleeping virgins roused from their slumbers, and it was seen who had made preparation for the event. Both parties were taken unawares, but one was prepared for the emergency, and the other was found without preparation. Character is revealed by circumstances. Emergencies bring out the true metal of character. Some sudden and unlooked-for calamity, bereavement, or crisis, some unexpected sickness or anguish, something that brings the soul face to face with death, will bring out the true inwardness of the character. It will be made manifest whether or not there is any real faith in the promises of the word of God. It will be made manifest whether or not the soul is sustained by grace, whether there is oil in the vessel with the lamp.
危机显露人的品格。半夜里，当迫切的声音宣告：“看哪，新郎来了；你们出来迎接他！”沉睡的童女都从睡梦中醒来，这才看出谁为此事作了准备。两班人都猝不及防，但一班人已为紧急时刻作好准备，另一班却毫无预备。环境显出人的品格。紧急关头能显出品格的真金本色。某种突然而意想不到的灾祸、丧亲或危机，某种不期而至的疾病或剧痛，凡使灵魂与死亡面对面的事，都会把品格的内在本质显露出来。那时就要显明是否真在神话语的应许上有信心，也要显明灵魂是否靠恩典得以扶持，器皿里是否有油。
“Testing times come to all. How do we conduct ourselves under the test and proving of God? Do our lamps go out? or do we still keep them burning? Are we prepared for every emergency by our connection with Him who is full of grace and truth? The five wise virgins could not impart their character to the five foolish virgins. Character must be formed by us as individuals.” Review and Herald, October 17, 1895.
试炼的时刻临到每个人。我们在神的试炼与考验之下该如何行事为人？我们的灯熄灭了吗？还是仍然让它们继续燃烧？借着我们与那位满有恩典和真理的主的关系，我们是否为一切紧急情况都做好了准备？那五个聪明的童女不能把她们的品格传给那五个愚拙的童女。品格必须由我们个人来塑造。——《评论与先驱》，1895年10月17日。
The wise virgins needed the oil, before the cry was made, for when the midnight crisis arrives, it is too late to obtain the oil.
聪明的童女必须在呼声响起之前就有油，因为当半夜的危机来临时，再去得到油就为时已晚。
“There is a spirit of desperation, of war and bloodshed, and that spirit will increase until the very close of time. Just as soon as the people of God are sealed in their foreheads,—it is not any seal or mark that can be seen, but a settling into the truth, both intellectually and spiritually, so they cannot be moved,—just as soon as God’s people are sealed and prepared for the shaking, it will come. Indeed, it has begun already; the judgments of God are now upon the land, to give us warning, that we may know what is coming.” Manuscript Releases, volume 1, 249.
“有一种绝望、战争与流血的精神，这种精神将会不断增长，直到时间的结束。一旦上帝的子民在额上受了印——这并不是任何可以看见的印记或标记，而是无论在理智上还是在属灵上都安定于真理之中，以致他们不可动摇——一旦上帝的子民受了印并为那场摇动作好准备，它就会临到。的确，它已经开始了；上帝的审判如今临到这地，为要给我们警告，使我们知道将要来临的是什么。” 《手稿发布》，第1卷，249。
The seal of God is a settling into the truth, both intellectually and spiritually. That seal cannot be seen, but the ensign will be seen, for it is the only way the world can be warned. Therefore, there is a time when the seal cannot be seen, that is followed by the Sunday law, where the seal must be seen.
上帝的印记，就是在理智与灵性上都坚定于真理。那印记是看不见的，但那记号会被看见，因为这是使世界得到警告的唯一方式。因此，会有一段印记不可见的时期，随后是星期日法令；那时，印记必须被看见。
“The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws.” Bible Training School, December 1, 1903.
圣灵的工作是使世人为罪、为义、为审判，自己责备。世人只能借着看见那些相信真理的人借真理而成圣，按着高尚而圣洁的原则行事，从而受到警戒；他们以高尚、崇高的方式，显明出遵守上帝诫命的人与将其践踏在脚下的人之间的分界线。圣灵所成就的成圣，标志出那些有上帝印记的人与守伪安息日的人之间的区别。当考验临到时，兽的印记是什么就会清楚显明出来。就是守星期日。那些在听见真理之后仍继续把这一天视为圣日的人，带着那不法之人的标记，那人曾想改变节期和律法。圣经训练学校，1903年12月1日。
The seal that must be attained before the Sunday law is the full development of the character of Christ, and it is unseen, except by angels. The seal that is seen at the Sunday law are those who keep the Seventh-day Sabbath, for it is the seal, or sign of God’s people.
在星期日法令之前必须得着的印记，是基督品格的完全成形；这印记除了天使以外无人能看见。在星期日法令时所能看见的印记，是那些遵守第七日安息日的人，因为这是上帝子民的印记，或记号。
Speak thou also unto the children of Israel, saying, Verily my sabbaths ye shall keep: for it is a sign between me and you throughout your generations; that ye may know that I am the Lord that doth sanctify you. Exodus 31:13.
你也要对以色列人说：你们务要守我的安息日，因为这是我与你们世世代代之间的记号，使你们知道我是使你们成圣的耶和华。出埃及记31:13。
The sealing of the hundred and forty-four thousand began on July 18, 2020, and must be completed before the Sunday law.
十四万四千人受印的工作于2020年7月18日开始，并且必须在星期日法令之前完成。
All ye inhabitants of the world, and dwellers on the earth, see ye, when he lifteth up an ensign on the mountains; and when he bloweth a trumpet, hear ye. Isaiah 18:3.
世上一切的居民，凡住在地上的人哪，当他在山上竖立旌旗的时候，你们要看；当他吹角的时候，你们要听。以赛亚书 18:3。
The seven thunders that has now been unsealed, identifies that the history of the one hundred and forty-four thousand is the work of proclaiming a message that is placed within the context of the trumpet warning of the third woe. The trumpet of Islam in Bible prophecy is what is sounded by the ensign that is lifted up out of the grave.
如今已解封的七雷指出，十四万四千人的历史，就是在第三样灾祸的号声警告这一背景下宣告信息的工作。在圣经预言中，伊斯兰之号是由那从坟墓中被举起的旌旗所吹响的。
The four waymarks of every reform line, that align with the four waymarks of the history of 1840 to 1844, establish that each of the four steps of each reform line always possesses the same theme. The first waymark in the history of the one hundred and forty-four thousand, that was represented by 1840 through 1844 was the empowerment of the message on September 11, 2001. That waymark was Islam. The second waymark of the parallel history for the one hundred and forty-four thousand was the disappointment of July 18, 2020. That waymark was a prediction of Islam which had been corrupted by the application of time. The third waymark which marks the Midnight Cry is a correction of the failed prediction of Islam. The correction represents the rejection of the application of time. The fourth waymark is the Sunday law, where the ensign that is lifted up, blows the seventh trumpet, which is the third woe, which is Islam.
每条改革线的四个路标都与1840年至1844年历史的四个路标相对应，这表明每条改革线的四个步骤一贯具有同一主题。以1840年至1844年为代表的十四万四千人的历史中的第一个路标，是2001年9月11日信息的加力。那个路标是伊斯兰。与之平行的十四万四千人的历史中的第二个路标，是2020年7月18日的失望。那个路标是一个关于伊斯兰的预测，但被时间的应用所败坏。标志午夜呼声的第三个路标，是对失败的伊斯兰预测的纠正。这一纠正代表对时间应用的拒绝。第四个路标是星期日法令，在那里，被举起的旌旗吹响第七号，这就是第三样灾祸，也就是伊斯兰。
Isaiah chapter forty identifies the starting point for the next twenty-six chapters. That starting point is located in the book of Revelation chapter eleven, when the two prophets that tormented the people are brought back to life. The Comforter resurrects and brings them to the standing position, and thereafter they are lifted up to heaven. Isaiah identifies the Elijah messenger as the voice crying in the wilderness. That messenger then asks what his message is to be and he is told in prophetic symbolism, that the message of Islam is a trumpet warning which the ensign proclaims. Yet the only way that Islam can be presented as the trumpet of warning in the last days is by identifying Islam of the past. The beginning of Islam as understood by the Millerites, and as graphically illustrated on the two sacred charts of Habakkuk, must be employed to identify Islam of the third woe.
以赛亚书第四十章为随后二十六章确定了起点。那个起点位于启示录第十一章，也就是那两位曾经折磨众民的先知被使复活之时。安慰者使他们复活并使他们站立起来，随后他们被提到天上。以赛亚把以利亚的使者认定为在旷野呼喊的声音。那位使者随即询问他所当传达的信息为何，并且通过预言性的象征得到指示：伊斯兰的信息是一声由旌旗所宣告的号角警告。然而，要在末后的日子里把伊斯兰呈现为警告的号角，唯一的方式是辨识过去的伊斯兰。米勒派对伊斯兰开端的理解，以及在哈巴谷的两幅神圣图表上所作的图示，必须被用来辨识第三祸患中的伊斯兰。
I was in the Spirit on the Lord’s Day, and heard behind me a great voice, as of a trumpet. Revelation 1:10.
当主日，我在灵里，听见在我背后有一个大声音，如同号角的声音。启示录 1:10
John heard the voice of a trumpet behind him in the Revelation, and John represents the one hundred and forty-four thousand who hear a voice from the past. The voice behind John, that is representing the sound of a trumpet from the past, is the pioneer understanding that the trumpets were God’s judgments against Sunday worship. The first four trumpets were brought against pagan Rome in response to the first Sunday law passed by Constantine in the year 321. The fifth and sixth trumpet, which are the first and second woes, represent God’s judgments against papal Rome after it too passed a Sunday law at the Council of Orleans in the year 538. The third woe of Islam arrives when the Sunday law is passed in the United States. Then the ensign is lifted up and identifies the prophetic role of Islam, based upon the beginning role of Islam.
在《启示录》中，约翰听见他背后有号筒的声音。约翰代表那十四万四千个听见来自过去之声音的人。约翰背后的声音，也就是代表来自过去的号筒之声，乃是先驱者的认识：那些号筒是上帝对星期日敬拜的审判。前四支号筒为回应公元321年君士坦丁颁布的第一道星期日法令而降在异教罗马。第五、第六支号筒，即第一和第二个祸灾，代表在教皇罗马也于公元538年奥尔良会议通过星期日法令之后，上帝对其所发出的审判。伊斯兰的第三个祸灾将在美国通过星期日法令时来到。那时旌旗被举起，并据伊斯兰起初的角色指明其在预言中的角色。
The message proclaimed by the ensign can only be established when the message is placed within the context of Alpha and Omega. After this introduction in Isaiah chapter forty, the strongest and most direct biblical presentation of God as the Alpha and Omega is set forth over several consecutive chapters. Those chapters are Isaiah’s representation of the Revelation of Jesus Christ that “God gave unto” Jesus, “to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John,” who wrote it “in a book, and” sent “it unto the seven churches.”
由旌旗所宣告的信息，只有当它被置于“阿尔法和俄梅伽”的背景之中时，才能得以确立。在以赛亚书第四十章的这一引言之后，关于神作为阿尔法和俄梅伽的最有力、最直接的圣经陈述在接下来的几个连续章节中展开。这些章节是以赛亚对《耶稣基督的启示》的呈现：这启示是神“赐给”耶稣的，“要将那不久必成的事指示他的仆人；并且他差遣使者，晓谕他的仆人约翰”，约翰把它“写在书上，并且”“寄给那七个教会”。
We will consider the following chapters of Isaiah in the next article.
我们将在下一篇文章中探讨以赛亚书的以下章节。
Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:3.
读这预言的话的人有福了；那些听见并遵守其中所写的事的人也有福了，因为时候近了。启示录 1:3。